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Den Kalmarunionen Kirke
| area = Kalmar Union | language = Norsk-dansk | liturgy = | headquarters = | origin_link = | founder = | founded_date = 864 (Catholic) 1536 (Lutheran) | founded_place = | separated_from = Roman Catholic Church | parent = | merger = | absorbed = | separations = Den Evangelisk Lutherske Frikirke av Kalmarunionen The Evangelical Lutheran Free Church of Kalmar Union | merged_into = | defunct = | congregations_type = | congregations = | members = 27,859,700 baptized members | ministers_type = | ministers = | missionaries = | churches = 8,454 (2014) | hospitals = 17 | nursing_homes = 59 | aid = | primary_schools = | secondary_schools = | tax_status = | tertiary = | other_names = | publications = | website = http://www.dkkirke.ku | slogan = | logo = | footnotes = }} Den Kalmarunionen Kirke (Chuch of Kalmar Union), is the established, state-supported church in Kalmar Union that serves as people's church as set forth in the Act of Union. Although it is considered a people's church, it functions as an independent entity rather than as a branch of civil service. The reigning Monark is the supreme secular authority in the church with the Erkebiskop av Nidaros (Archbishop of Nidaros) acting as the most senior cleric. As of 1 January 2017, 81.7% of the population of Kalmar Union are members, though membership is not mandatory. It is classified as Protestant and Nordic-Catholicism oriented. It is liturgically and theologically "high church", having retained priests, vestments, and the Mass during the Reformation. In common with other Evangelical Lutheran churches, Den Kalmarunionen Kirke maintains the "historical episcopate" and theological authority is vested in bishops. History Middle ages See: Christianization of Scandinavia The Christianization of Scandinavia took place between the 8th and the 12th centuries. The realms of Scandinavia proper, Denmark, Norway and Sweden (Sweden is an 11th or 12th Century merger of the former countries Götaland and Svealand), established their own Archdioceses, responsible directly to the Pope, in 1104, 1154 and 1164, respectively. The conversion to Christianity of the Scandinavian people required more time, since it took additional efforts to establish a network of churches. The Sami remained unconverted until the 18th century. Newer archeological research suggests there were Christians in Götaland already during the 9th Century, its further believed Christianity Came from the South-West and moved towards the North. Denmark was also the first of the Scandinavian countries which was Chritistianised, as Harald Bluetooth declared this around 975 AD, and rose the larger of the two Jelling Stones. Also the oldest still existing church built in stone, is found in (former) Denmark, Dalby Holy Cross Church from around 1040 AD. Swedish King Olof was the first Christian king of Sweden, who ascended to the throne in the 990s, while in Norway King Olaf I was the first Christian King and built the first Christian church in Norway in 995. After Olaf's defeat at the Battle of Svolder in 1000 there was a partial relapse to paganism in Norway under the rule of the Jarls of Lade, but in the following reign of King Olaf II (Saint Olaf), pagan remnants were stamped out and Christianity entrenched. Christianity was present from the beginning of human habitation in Iceland, a fact that is unique to Iceland among the European nations. The first people setting foot on Icelandic soil were Chalcedonian Irish hermits, seeking refuge on these remote shores to worship Christ. Later, Norse settlers are thought to have driven them out. Some of the settlers were Christians, although the majority were pagan, worshipping the old Norse gods. When Iceland was constituted as a republic in 930 CE, it was based on the pagan religion. In the late 10th century missionaries from the continent sought to spread Catholicism among the population and when Olaf Tryggvason ascended the throne of Norway, the effort to Christianize Iceland was intensified. Although the Scandinavians became nominally Christian, it took considerably longer for actual Christian beliefs to establish themselves among the people in some regions, while the people were Christianized before the king in other regions. Reformation See: Reformation in Denmark–Norway and Holstein, Reformation in Sweden and Icelandic Reformation All of Scandinavia ultimately adopted Lutheranism over the course of the 16th century, as the monarchs of Denmark (who also ruled Norway and Iceland) and Sweden (who also ruled Finland) converted to that faith. Danish and Norwegians were Catholic until the Danish king Christian III of Denmark ordered Denmark to convert to Lutheranism in 1536 and as Norway was then ruled by Denmark, the Norwegians converted as well. The Danish Church Ordinance was introduced in 1537 and a Norwegian Church Council officially adopted Lutheranism in 1539. In Sweden, the Reformation was spearheaded by Gustav Vasa, elected king in 1523. Friction with the pope over the latter's interference in Swedish ecclesiastical affairs led to the discontinuance of any official connection between Sweden and the papacy from 1523. Four years later, at the Diet of Västerås, the king succeeded in forcing the diet to accept his dominion over the national church. The king was given possession of all church property, church appointments required royal approval, the clergy were subject to the civil law, and the "pure Word of God" was to be preached in the churches and taught in the schools – effectively granting official sanction to Lutheran ideas. Luther's influence had already reached Iceland before King Christian's decree. The Germans fished near Iceland's coast, and the Hanseatic League engaged in commerce with the Icelanders. These Germans raised a Lutheran church in Hafnarfjörður as early as 1533. Through German trade connections, many young Icelanders studied in Hamburg. In 1538, when the kingly decree of the new Church ordinance reached Iceland, bishop Ögmundur and his clergy denounced it, threatening excommunication for anyone subscribing to the German 'heresy'. In 1539, the King sent a new governor to Iceland, Klaus von Mervitz, with a mandate to introduce reform and take possession of church property. Von Mervitz seized a monastery in Viðey with the help of his sheriff, Dietrich of Minden, and his soldiers. They drove the monks out and seized all their possessions, for which they were promptly excommunicated by Ögmundur. Once the ideas of the Reformation had settled in Scandinavia, each of the three Kingdoms established their own national churches. Over the years, each of them was developing its particularities while maintaining common ties as the rest of society and culture. First Kalmarunionen Kirkemøtet (''General Synod of Kalmar Union Church) 1953-1954 After the unification of the three Scandinavian kingdoms (Denmark, Norway and Sweden) and the subsequent incorporation of Iceland to form the Kalmar Union, it seemed evident that a similar process would occur between the different national churches, especially considering that the churches were one of the social forces that prompted the Union. From the moment of the coronation of the new King, he became the head of the three national religions and this would facilitate the religious unity. While waiting for the new parliament and the necessary legal changes, the representatives of the three religions began to work together in the spring of 1952, especially in doctrinal and theological aspects. From the first preparatory meetings it was found that there were important differences among the different bishops as to what should be the doctrinal principles on which the new unified church would be built. On the one hand, a group of bishops argued that the founding of the new Church should be seized as an opportunity to reinforce traditional doctrinal principles, while another group thought that the new church should be more liberal. Immediately the King aligned himself with the most traditionalist theses that were in line with the idea of the new nation that was intended to built. In February 1953 the King entrusted the traditionalist Bishops of Oslo (Johannes Smemo), Vivorg (Christian Baun) and the Archbishop of Uppsala (Ynge Brilioth) to start the preparations for the realization of a national synod as soon as possible. First Kalmarunionen Kirkemøtet (General Synod of Kalmar Union Church) was inaugurated by the King on September 17, 1953 and its conclusions were presented in June 1954. The meetings of the synod counted from the beginning with the participation of the Bishop of Iceland. In his opening speech, the King spoke to the bishops on the need to strengthen the social role of the Church, as well as that of maintainer of the kingdom's traditions. He stressed again the idea that the nation must be stronger than any current, fashion or particular or short-term interest and that Kalmar Union has to be "the great society of the living, the dead and those who are about to be born". Den Kalmarunionen Kirke would have a fundamental role in the construction of the new nation. The first Kalmarunionen Kirkemøtet was in charge of organizing and structuring the new Church, respecting the existing dioceses in the previous countries and establishing six archdioceses in Nidaros, Oslo, Uppsala, Lund, Vivorg and Copenhagen, as well as the primacy of the archbishop of Nidaros. The synod left some doctrinal aspects pending, although it served to establish the bases of what would be the future of the unified church. Among the most important doctrinal discussions was the ordination of women as priests, which was rejected by the synod. The ideas of what would later be called Nordic Catholicism began to be forged during the synod, based on those of the Oxford Movement, well known by Archbishop of Uppsala (Ynge Brilioth), the Anglo-Catholicism and the High Church Lutheranism. Second Special Kalmarunionen Kirkemøtet (General Synod of Kalmar Union Church) 1961 At the end of the first Kalmarunionen Kirkemøtet, it was clear that it was necessary to think about the realization of a second one in a short space of time. Too many doctrinal and theological aspects had remained unresolved and it was necessary to clarify them. In the years that passed until the celebration of the second synod, the differences between the growing and majority conservative ideas and those defended by liberal bishops became much greater, to the point that the Bishop of Strängnäs, Gösta Lundström, challenged the guidelines set out in the first synod and ordained a woman priest in 1959. On January 9, 1961, the King Frederik I inaugurated the second Kalmarunionen Kirkemøtet. From the first discussions it was seen that some of the positions were irreconcilable and that the Church was moving towards the schism. Bishop Lundström left the synod in the month of April and was immediately dismissed. In the weeks that followed, two more bishops resigned their positions and went into retirement. At the beginning of June all the Bishops were aligned with the Royal and Primate directives. While all this was happening, the theologians worked on the drafting of the doctrinal documents that would define the future of the Church. These documents were presented before the summer to the Bishops, who held open discussions during July and August. At the beginning of September the new doctrinal and theological texts were agreed upon and presented to the synod for approval. Among the most important changes were: *An express renunciation of Pietism as the fundamental idea of the Church. Lay people had to participate in the daily life of the Church, in its organization and even in its management, but the theological, doctrinal or faith issues are exclusive to the assembly of bishops. Only bishops and priests possess the authority to explain and teach the doctrinal position of the Church in matters of faith, morals and discipline. *The appointment of new Bishops is a Royal Prerogative, being the assembly of Bishops who proposes to the King a list of candidates. In no case shall the laity participate in this matter. *The legislative authority of Den Kalmarunionen Kirke is vested in the Kalmarunionen Kirkemøtet (General Synod of Kalmar Union Church), the Special Synod, the Diocesan Synod and the Parish Meeting. In financial and administrative matters, the parishioners possess administrative authority. Representatives elected at the Annual Parish Meeting, and confirmed by the diocesan Bishop, exercise their legal authority in cooperation with the pastor. The composition of the General Synod includes clergy and laity. Each parish is entitled to send lay delegates depending on their active members. *Adherence to Nordic Catholic spirituality, which is characteristically more theocentric and christocentric than that of Pietist, rationalistic, and Liberal Protestant Lutheranism. In addition to the Theology of the Cross there is usually emphasis on Christus Victor, which makes it clear that Easter is more important than Good Friday. Theocentricism makes salvation history and the cycle of the church year important, from point of view of the incarnation. *It is necessary to reinterpret the sacrifice of the Mass in order to provide a more theocentric view to Real presence. According to the synod papers, "the whole of Lutheranism is contained in the Sacrament of the Altar. Here all of the chief doctrines of Christianity, especially those highlighted by the Reformation, have their focal point." So in Nordic Catholic spirituality the Mass is thus considered the heart of Christianity as it encapsulates the one, but eternally efficacious, sacrifice of Christ on Calvary. Den Kalmarunionen Kirke doctrine believes and accept the doctrine of transubstantiation, that the two species used (bread and wine) become the literal Body and Blood of Christ at the consecration, and also the doctrine of real presence that Christ's body and blood are truly and fully present in the Eucharist. *Confession as a sacrament is part of Lutheran tradition. Den Kalmarunionen Kirke regards a confession of faults to God, followed by the assignment of penance and absolution given by the priest, to be the way the congregation normally obtains forgiveness of sins. The sacrament may be administered in one of two ways: public or private. *The synod encourage a wider use of the word "sacrament" by considering Baptism, Eucharist, Confirmation, Confession, Holy Matrimony, Unction, and Holy Orders to be Sacraments. *Den Kalmarunionen Kirke believes that "Marriage is the sacrament which makes a Christian man and woman husband and wife, gives them grace to be faithful to each other and to bring up their children in love and devotion to God." The Church does not recognise civil divorce and requires an annulment before parishioners can remarry. Every diocese has a matrimonial commission that studies each request for marriage by persons who have been divorced. The commission presents its findings and recommendation to the bishop, who makes the final decision. The Church permits divorced people to participate fully in the Mass and to receive the Eucharist. *The synod encourages the creation of monastic congregations and associations that enrich the spirituality of the Church. *The synod recognizes and encourages devotion to St. Olav, declared patron of Kalmar Union and given the title Rex Perpetuus Unioniae (English: Eternal/Perpetual King of the Union). DKK in the 21th century Organization Doctrine and practice Legal status Category:Kalmar Union Category:Religion Category:Religion in Kalmar Union